Mishneh Torah — Sacrifices Rendered Unfit הלכות פסולי המוקדשין, Chapter 1

כָּל הַפְּסוּלִין לַעֲבוֹדָה מֻתָּרִין לִשְׁחֹט קָדָשִׁים לְכַתְּחִלָּה וַאֲפִלּוּ קָדְשֵׁי קָדָשִׁים. חוּץ מִן הַטָּמֵא שֶׁאֵינוֹ שׁוֹחֵט לְכַתְּחִלָּה. וְאַף עַל פִּי שֶׁהוּא חוּץ לָעֲזָרָה וּפָשַׁט יָדָיו וְשָׁחַט בָּעֲזָרָה גְּזֵרָה שֶׁמָּא יִגַּע בַּבָּשָׂר:

All persons disqualified from performing sacrificial service 9:15 for a detailed list of such individuals. may slaughter sacrificial animals, even sacrifices of the most sacred order, as an initial preference, 3:1 (the source for this ruling) could be interpreted as implying that the slaughter is acceptable only after the fact. In his Commentary to the Mishnah (based on Zevachim 31b), the Rambam explains that this restriction applies only to a person who is ritually impure. with the exception of a person who is ritually impure, who may not slaughter as an initial preference. Even though he stands outside the Temple Courtyard 3:6). and inserts his hands and slaughters in the Courtyard, 3:18, it is forbidden for an impure person to insert his hand into the Temple Courtyard according to Rabbinic Law. Nevertheless, this person was willing to transgress. Significantly, in his Commentary to the Mishnah (loc. cit.) the Rambam offers an interpretation that does not require that the person transgress: he slaughtered with a long knife. [he was restricted]. This a decree, lest he touch the [sacrificial] meat.

וְאִם עָבַר וְשָׁחַט הַזֶּבַח כָּשֵׁר. וְכֵן פַּר כֹּהֵן גָּדוֹל שֶׁל יוֹם הַכִּפּוּרִים אַף עַל פִּי שֶׁנֶּאֱמַר בּוֹ (ויקרא טז יא) "וְשָׁחַט אַהֲרֹן" אִם שְׁחָטוֹ זָר כָּשֵׁר. אַף פָּרָה אֲדֻמָּה שֶׁשָּׁחַט הַזָּר כְּשֵׁרָה שֶׁאֵין לְךָ שְׁחִיטָה פְּסוּלָה בְּזָר:

If [an impure person] transgressed and slaughtered [a sacrificial animal], the sacrifice is acceptable. Similarly, with regard to the bull [brought by] the High Priest on Yom Kippur even though [Leviticus 16:11] states: "And Aaron... shall slaughter [the bull]," "and he shall offer." According to the Rambam, the verse should be interpreted as meaning that the offering of the bull must be performed by the High Priest, not necessarily its slaughter. if a non-priest slaughtered it, it is acceptable. Even a red heifer that was slaughtered by a non-priest is acceptable, 3:2; 4:17). for there is no slaughter by a non-priest that invalidates [a sacrifice].

הַשּׁוֹחֵט אֶת הַקָּדָשִׁים וְלֹא נִתְכַּוֵּן לִשְׁחִיטָה אֶלָּא כְּמִתְעַסֵּק. הֲרֵי אֵלּוּ פְּסוּלִין עַד שֶׁיִּתְכַּוֵּן לִשְׁחִיטָה:

When a person slaughters sacrificial animals, but does not have the intent to slaughter them, but instead, is merely busying himself [thoughtlessly], they are disqualified. [He must] have the intent to slaughter them.

וְלֹא יִשְׁחֹט שְׁנֵי רָאשִׁים כְּאֶחָד בְּקָדָשִׁים וְאִם שָׁחַט הֲרֵי אֵלּוּ כְּשֵׁרִים:

One should not slaughter the heads of two sacrificial animals at the same time. If one slaughtered [in this manner], the sacrifices are acceptable. 29a.

אֲבָל שְׁנַיִם שׁוֹחֲטִין בְּהֵמָה אַחַת בְּקָדָשִׁים כְּחֻלִּין:

Two people may slaughter a sacrificial animal together, just as they may slaughter an ordinary animal. 2:10.

הַקָּטָן אֵינוֹ שׁוֹחֵט קָדָשִׁים אַף עַל פִּי שֶׁהַגָּדוֹל עוֹמֵד עַל גַּבָּיו. שֶׁהַקָּדָשִׁים צְרִיכִין מַחֲשָׁבָה וְקָטָן אֵין לוֹ מַחֲשָׁבָה. אֲפִלּוּ הָיְתָה מַחְשַׁבְתּוֹ נִכֶּרֶת מִתּוֹךְ מַעֲשָׂיו אֵינָהּ מַחֲשָׁבָה לְהָקֵל אֶלָּא לְהַחְמִיר. כֵּיצַד. הָיְתָה עוֹלָה עוֹמֶדֶת בַּדָּרוֹם וּמְשָׁכָהּ הַקָּטָן וֶהֱבִיאָהּ לַצָּפוֹן וּשְׁחָטָהּ שֶׁהֲרֵי מִמַּעֲשָׂיו נִכָּר שֶׁמַּחְשַׁבְתּוֹ לִשְׁחִיטַת קָדָשִׁים הֲרֵי זוֹ פְּסוּלָה:

A minor may not slaughter sacrificial animals even if an adult is standing over him. 4:5). [The rationale is that the slaughter of] sacrificial animals requires concentrated intent and a minor does not have such a potential. Even when [a minor's] deeds indicate that he is acting with intention, [he is] not considered [to have acted] with intention if that will produce a leniency, 3:10, 14:2; Hilchot Keilim 2:1. only if it will produce a stringency.What is implied? If [an animal to be sacrificed as] a burnt-offering was standing in the southern [portion of the Temple Courtyard] and a minor led it and brought it to the north where he slaughtered it - thus his actions indicate that he intended to slaughter a sacred animal 5:2-3). Thus he obviously had the intent to slaughter the animal as a burnt offering. - [the sacrifice] is still disqualified.

קָדְשֵׁי קָדָשִׁים שֶׁנִּשְׁחֲטוּ בַּדָּרוֹם אוֹ שֶׁנִּתְקַבֵּל דָּמָם בַּדָּרוֹם פְּסוּלִין:

When sacrifices of the most sacred order were slaughtered in the southern [portion of the Temple Courtyard] or their blood was received there, they are disqualified.

הָיָה עוֹמֵד בַּדָּרוֹם וְהוֹשִׁיט יָדוֹ לַצָּפוֹן וְשָׁחַט שְׁחִיטָתוֹ כְּשֵׁרָה:

If one was standing in the southern [portion of the Temple Courtyard], but he extended his hands into the northern portion and slaughtered [a sacrifice of the most sacred order], his slaughter is acceptable. 48b interprets Leviticus 1:11 as implying that what is significant is the place where the animal is standing and not where the slaughterer is standing.

הָיָה עוֹמֵד בַּדָּרוֹם וְהוֹשִׁיט יָדוֹ וְקִבֵּל הַדָּם בַּצָּפוֹן. קַבָּלָתוֹ פְּסוּלָה:

If, [by contrast, a priest] was standing in the southern [portion of the Temple Courtyard], but he extended his hands into the northern portion and received the blood [of such a sacrificial animal], his receiving of the blood is unacceptable., interprets the above verse as implying that with regard to the receiving of the blood, what is important is where the person performing that act is standing.

הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לַצָּפוֹן הֲרֵי הוּא כְּעוֹמֵד בַּצָּפוֹן:

If he brings his head and the majority of his body into the northern [portion of the Temple Courtyard], it is considered as if he was standing there.

שְׁחָטָהּ בַּצָּפוֹן וּפִרְכְּסָה וְיָצָאת לַדָּרוֹם. אֲפִלּוּ הוֹצִיאָהּ לַדָּרוֹם כְּשֵׁרָה. פִּרְכְּסָה וְיָצָאת לַדָּרוֹם וְחָזְרָה לַצָּפוֹן וְאַחַר כָּךְ קִבֵּל דָּמָהּ בַּצָּפוֹן כְּשֵׁרָה. וְכֵן קָדָשִׁים קַלִּים שֶׁהָיוּ בִּפְנִים וְעָמַד חוּץ לָעֲזָרָה וְהִכְנִיס יָדוֹ לְפָנִים וְשָׁחַט שְׁחִיטָתוֹ כְּשֵׁרָה:

If one slaughtered [such an animal] in the northern portion [of the Temple Courtyard] and then in the convulsive movements that accompanied its death, it moved to the southern portion or even if [a priest] took it to the southern portion, it is acceptable. If after these convulsive movements took it to the southern portion and then it returned to the northern portion and its blood was received there, it is acceptable.Similarly, if [animals to be slaughtered as] sacrifices of a lesser degree of sanctity were inside [the Temple Courtyard] 5:4). and one was standing outside the Temple Courtyard and inserted his hand inside and slaughtered it, his slaughter is acceptable.

הִכְנִיס יָדוֹ וְקִבֵּל קַבָּלָתוֹ פְּסוּלָה אֲפִלּוּ הִכְנִיס רֹאשׁוֹ וְרֻבּוֹ. אֲפִלּוּ הָיָה הָעוֹבֵד כֻּלּוֹ בִּפְנִים וְצִיצָתוֹ בַּחוּץ עֲבוֹדָתוֹ פְּסוּלָה. שֶׁנֶּאֱמַר (ויקרא י ט) "בְּבֹאֲכֶם אֶל אֹהֶל מוֹעֵד" עַד שֶׁיָּבוֹאוּ כֻּלָּן:

If, [while standing outside the Temple Courtyard, a priest] inserted his hand inside and received the blood, the receiving of the blood is unacceptable. Even if [the entire body of the priest] performing the service was inside [the Temple Courtyard], and his locks of hair were outside, his service is unacceptable, for [when describing the priests' service in the Temple, Leviticus 10:9] states: "When you come to the Tent of Meeting." 26a, the source for this law, uses a different prooftext. Some commentaries have suggested that perhaps a printing error crept into the text of the Mishneh Torah. Implied is that one must enter in his entirety.

פִּרְכְּסָה הַבְּהֵמָה וְיָצָאת לַחוּץ אַחַר קַבָּלַת דָּמָהּ כְּשֵׁרָה. שֶׁאֲפִלּוּ יָצְאוּ הָאֵימוּרִין וְהַבָּשָׂר קֹדֶם זְרִיקָה בְּקָדָשִׁים קַלִּים הַזֶּבַח כָּשֵׁר כְּמוֹ שֶׁיִּתְבָּאֵר:

If in the convulsive movements that accompanied its death, [such an] animal moved out of [the Courtyard] after its blood was received, it is acceptable. For even if the organs and fats to be offered on the altar, and the meat of sacrifices of a lesser degree of sanctity, were taken outside [the Courtyard] before [the blood] was presented [on the altar], the sacrifice is acceptable, as will be explained.

הָיְתָה הַבְּהֵמָה כֻּלָּהּ בִּפְנִים וְרַגְלֶיהָ בַּחוּץ וּשְׁחָטָהּ הַזֶּבַח פָּסוּל. שֶׁנֶּאֱמַר (ויקרא יז ה) "וֶהֱבִיאֻם לַה'" עַד שֶׁתִּהְיֶה כֻּלָּהּ בִּפְנִים:

If the entire body of [such an] animal was inside the Temple Courtyard and its foot was outside and it was slaughtered, the sacrifice is unacceptable. For [when speaking of bringing the sacrifices, Leviticus 17:5] states: "And they shall be brought to God." Implied is that they should be entirely within [the Courtyard]. 18:15.

שְׁחָטָהּ וְהִיא כֻּלָּהּ בִּפְנִים. וְאַחַר כָּךְ הוֹצִיאָה רַגְלָהּ לַחוּץ. חוֹתֵךְ הַבָּשָׂר עַד שֶׁהוּא מַגִּיעַ לָעֶצֶם וְאַחַר כָּךְ מְקַבֵּל הַדָּם. וְאִם קִבֵּל וְאַחַר כָּךְ חָתַךְ פָּסוּל מִפְּנֵי שַׁמְנוּנִית הַבָּשָׂר שֶׁבַּחוּץ. וּבְקָדָשִׁים קַלִּים אֵין צָרִיךְ לַחְתֹּךְ אֶלָּא מַחְזִיר רַגְלָהּ לְפָנִים וּמְקַבֵּל. שֶׁבְּשַׂר קָדָשִׁים [קַלִּים] שֶׁיָּצָא קֹדֶם זְרִיקָה כָּשֵׁר:

If one slaughtered [a sacrificial animal] while it was located entirely in [the Temple Courtyard], and afterwards, it moved one of its feet outside, he should cut off the meat until he reaches the bone, 26a and commentaries). and afterwards, the blood should be received. If he received the blood and afterwards, cut off the meat, it is disqualified because of the fat of the meat that is outside [the Temple Courtyard]., the problem is not because of the blood from the meat that was outside the Temple Courtyard, because our Sages made a distinction between the blood that flows from the animal at the time of ritual slaughter and the blood that remains within its body (see Hilchot Ma'achalot Assurot 6:4). Nevertheless, the fat from the portion of the animal that is outside the Temple Courtyard becomes mixed with its blood. This blood could also be part of the blood which is received, causing that blood to be disqualified (Kessef Mishneh).The Ra'avad objects to the Rambam's ruling, maintaining that sacrificial animals of the highest degree of sanctity become disqualified when they are removed from the Temple Courtyard whether before the blood was presented on the altar or afterwards. Moreover, even if the meat is cut off as the Rambam suggests, the animal will become ritually impure, because there is an unresolved doubt whether our Sages decreed that any animal that is removed from the Temple Courtyard becomes ritually impure. Hence, because of the doubt, we should rule stringently (see Pesachim 85a). The Kessef Mishneh and Rav Yosef Corcus resolve the Rambam's ruling.With regard to sacrifices of a lesser degree of sanctity, there is no need to cut off [the meat]. Instead, he should bring its foot back inside [the Temple Courtyard], and receive the blood. For [even] if meat from sacrifices of a lesser degree of sanctity were taken out [of the Temple Courtyard] before their blood was cast [on the altar], [the sacrifice] is acceptable. 11:5-6).

תָּלָה הַבְּהֵמָה וּשְׁחָטָהּ בַּאֲוִיר הָעֲזָרָה פְּסוּלָה. שֶׁנֶּאֱמַר (ויקרא א יא) "עַל יֶרֶךְ הַמִּזְבֵּחַ" עַד שֶׁיִּשְׁחֹט בָּאָרֶץ:

If one hung the animal [above the earth] and slaughtered it in the free space of the Temple Courtyard, it is unacceptable, for [Leviticus 1:11] speaks [of slaughtering animals] "on the flank of the altar," implying that one must slaughter on the ground. 26a, the Kessef Mishneh interprets this halachah as referring only to sacrifices of the most sacred order. (This is reflected also in the prooftext which refers to such a sacrifice.) Sacrifices of a lesser degree of sanctity, by contrast, may be slaughtered if they are hoisted in the air, as long as they are within the space above the Temple Courtyard.

הָיְתָה הַבְּהֵמָה בָּאָרֶץ וְנִתְלָה וְשָׁחַט וְהוּא תָּלוּי בָּאֲוִיר. בְּקָדְשֵׁי קָדָשִׁים פָּסוּל. בְּקָדָשִׁים קַלִּים כָּשֵׁר:

If the [sacrificial] animal was on the ground, but [the slaughterer] was hanging in the air and he slaughtered the animal while hanging, this disqualifies sacrifices of the most sacred order. Sacrifices of lesser sanctity, by contrast, are acceptable., the Kessef Mishneh - and his objections are also seconded by Rav Yosef Corcus - suggests emending the text of this halachah. As stated in Halachah 19, there is a difficulty in receiving the blood of a sacrifice while hanging in the air, because this is not befitting to the Temple service. Nevertheless, slaughtering an animal is not a formal part of the Temple service (and hence can be performed by a non-priest). Therefore there is no difficulty in performing it while hoisted in the air. And as stated in Halachah 20, the open space of the Temple Courtyard is considered as the Temple Courtyard, so it is as if the slaughterer is standing in the Temple Courtyard.

שָׁחַט מִעוּט סִימָנִים בַּחוּץ וּגְמָרָן בִּפְנִים. אוֹ שֶׁשָּׁחַט מִעוּטָן בַּדָּרוֹם וּגְמָרָן בַּצָּפוֹן פְּסוּלִין. שֶׁיֶּשְׁנָה לַשְּׁחִיטָה מִתְּחִלָּתָהּ וְעַד סוֹף:

If one slit the lesser portion of the organs that must be slit for ritual slaughter outside [the Temple Courtyard], and one completed the slaughter inside or one slit the lesser portion of the organs in the southern portion of [the Temple Courtyard], and completed the slaughter in the north, they are unacceptable. For ritual slaughter is considered as one continuous, integral act from the beginning to its completion. 4:13 for another application of this principle.

נִתְלָה וְקִבֵּל הַדָּם מִצַּוַּאר בְּהֵמָה הַמֻּנַּחַת בַּקַּרְקַע פָּסוּל. שֶׁאֵין דֶּרֶךְ שֵׁרוּת בְּכָךְ:

If one was hung and received the blood from the neck of a [sacrificial] animal that is located on the ground, [the act] is unacceptable, because this is not the manner of Temple service.

הָיָה עוֹמֵד בָּעֲזָרָה וְתָלָה הַמִּזְרָק בְּיָדוֹ וְקִבֵּל הַדָּם בָּאֲוִיר. אוֹ שֶׁהִגְבִּיהַּ הַבְּהֵמָה וְקִבֵּל הַדָּם בָּאֲוִיר כָּשֵׁר. שֶׁאֲוִיר הַמָּקוֹם כַּמָּקוֹם:

If one was standing in the Temple Courtyard and hung a receptacle over his arm and received the blood in the air, or lifted the animal and thus received the blood in the air, [the act] is acceptable, for the open space above the place is considered as the space itself.

נָתַן מִזְרָק לְתוֹךְ מִזְרָק וְקִבֵּל כָּשֵׁר. מִין בְּמִינוֹ אֵינוֹ חוֹצֵץ. הִנִּיחַ סִיב בְּתוֹךְ הַמִּזְרָק וְקִבֵּל כָּשֵׁר. מִפְּנֵי שֶׁהַסִּיב חָלוּל וַהֲרֵי הַדָּם יוֹרֵד לְתוֹךְ הַמִּזְרָק וְאֵין כָּאן חֲצִיצָה. אֲבָל אִם עָשָׂה כֵּן בִּקְמִיצַת הַמִּנְחָה וְקָמַץ מִתּוֹךְ הַסִּיב פְּסוּלָה:

If one placed one receptacle within a second receptacle and received the blood, [the act] is acceptable, one substance is not considered as an interposing substance for another substance of the same type. 1:5; 7:12). If one placed fibers inside the receptacle and received the blood, [the act] is acceptable, because the fibers are porous and thus the blood descends into the receptacle and there is no interference. If, however, one does this while taking a handful of flour from a meal offering and took the handful with the fibers, it is unacceptable.

קַבָּלַת הַדָּם וְהוֹלָכָתוֹ לַמִּזְבֵּחַ וּזְרִיקָתוֹ וְכֵן הוֹלָכַת אֵיבָרִים לַכֶּבֶשׁ כָּל אַחַת מֵאֵלּוּ אֵינָהּ כְּשֵׁרָה אֶלָּא בְּכֹהֵן הַכָּשֵׁר לַעֲבוֹדָה כְּמוֹ שֶׁבֵּאַרְנוּ בִּקְמִיצַת הַמִּנְחָה וּבִמְלִיקַת הָעוֹף:

Receiving the blood [of a sacrificial animal], bringing it to the altar, casting it on the altar and bringing the limbs [of a sacrificial animal] to the ramp, are all tasks that are only acceptable if performed by a priest who is fit to perform service, as we explained with regard to taking the handful of flour from a meal offering 12:23; 13:12. or snipping of the head of a fowl. states that this refer to ibid., ch. 6. The Lechem Mishneh states that he does not understand where in that chapter there is an allusion to the need for a priest to perform that service.

וְהוֹלָכָה שֶׁלֹּא בָּרֶגֶל אֵינָהּ הוֹלָכָה. לְפִיכָךְ כֹּהֵן גָּדוֹל שֶׁקִּבֵּל אֶת הַדָּם וְעָמַד בִּמְקוֹמוֹ וּזְרָקוֹ לַמִּזְבֵּחַ נִפְסַל הַזֶּבַח:

Bringing [blood or limbs] to the altar in a way other than walking is not considered as bringing them. Therefore if a priest. The standard published text states kohen gadol. Translating that term as "the High Priest" would not be appropriate in the present context. Some have suggested that the intent is a large priest, but most consider it a printing error. However, see Likkutei Sichos, Vol. 7, p. 205, where an explanation is given that justifies the wording kohen gadol. receives the blood [and while] standing in that place, casts it on the altar, the sacrifice is disqualified.

קִבֵּל בִּימִינוֹ וְנָתַן לִשְׂמֹאלוֹ יַחְזִיר לִימִינוֹ. קִבֵּל בִּכְלִי חֹל נִפְסַל הַזֶּבַח. קִבֵּל בִּכְלִי קֹדֶשׁ וְנָתַן לִכְלִי חֹל יַחְזִיר לִכְלִי קֹדֶשׁ:

If [the priest] received [the blood] with his right hand and then transferred [the receptacle in which he received] it to his left hand, he should return it to his right hand. If he received [the blood] with an ordinary utensil, the sacrifice is disqualified. If he received it in a sacred receptacle and transferred it to an ordinary receptacle, he should return it to a sacred receptacle.

נִשְׁפַּךְ מִן הַכְּלִי עַל הָרִצְפָּה וַאֲסָפוֹ כָּשֵׁר. אֲבָל אִם נִשְׁפַּךְ מִצַּוַּאר הַבְּהֵמָה עַל הָרִצְפָּה וַאֲסָפוֹ וּנְתָנוֹ לִכְלִי הַשָּׁרֵת נִפְסַל הַזֶּבַח:

If [the blood] spilled out of the receptacle on to the floor [of the Temple Courtyard, the sacrifice] is acceptable if one gathers up [the blood]. If, however, it spilled out from the neck of the [sacrificial] animal to the floor, and then was collected and placed in a sacred receptacle, the sacrifice is disqualified.

נִשְׁפַּךְ מִקְצָת הַדָּם מִצַּוַּאר בְּהֵמָה עַל הָאָרֶץ וְלֹא אֲסָפוֹ וְקִבֵּל מִקְצָתוֹ מִצַּוַּאר בְּהֵמָה. הֲרֵי זֶה כָּשֵׁר וּבִלְבַד שֶׁיִּהְיֶה זֶה הַדָּם שֶׁנִּתְקַבֵּל דַּם הַנֶּפֶשׁ. לֹא דַּם הַתַּמְצִית וְלֹא דַּם הָעוֹר:

If some of the blood from the neck of the [sacrificial] animal was spilled on the ground and not collected, but [a priest] received the remainder from the neck of the animal, [the sacrifice] is acceptable,). This is, however, the initial preference (see Hilchot Ma'aseh HaKorbanot 4:8). provided the blood that was received is [the animal's] lifeblood 6:3, the Rambam defines this term as "blood that flows out [from the animal] when it is slaughtered, killed, or decapitated as long as it is tinted red." See also the Rambam's Commentary to the Mishnah (Keritot 5:1). and not blood concentrated [in the limbs]). or the blood of the skin.

כָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָם אֶחָד מִן הַפְּסוּלִין לַעֲבוֹדָה. אוֹ שֶׁהוֹלִיךְ אֶת הַדָּם לַמִּזְבֵּחַ. אוֹ שֶׁזְּרָקוֹ לַמִּזְבֵּחַ כְּהִלְכָתוֹ. נִפְסַל הַזֶּבַח. קִבֵּל הַכָּשֵׁר וְנָתַן לְפָסוּל וְלֹא הִלֵּךְ בּוֹ הַפָּסוּל אֶלָּא עָמַד בִּמְקוֹמוֹ יַחְזִיר לַכָּשֵׁר. אֲבָל דָּם שֶׁהוֹלִיכוֹ הַפָּסוּל לַעֲבוֹדָה וְהֶחֱזִירוֹ לַכָּשֵׁר וְהוֹלִיכוֹ. אוֹ שֶׁהוֹלִיכוֹ הַכֹּהֵן תְּחִלָּה וְהֶחֱזִירוֹ וּנְתָנוֹ לַפָּסוּל וְהוֹלִיכוֹ. הוֹאִיל וְהוֹלִיכוֹ הַפָּסוּל בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף נִפְסַל הַזֶּבַח. שֶׁהֲרֵי אִי אֶפְשָׁר לְתַקֵּן דָּבָר זֶה:

If any of the individuals who are unacceptable to perform Temple service 9:15. receive the blood [of a sacrificial animal], bring the blood to the altar, or cast it on the altar as required by law, 92a). If the blood was not cast on the altar as required by law, the sacrifice is not disqualified and it is acceptable if that service is performed properly by an acceptable priest (Kessef Mishneh). the sacrifice is disqualified. If [a priest] who is acceptable for such service receives the blood and gives it to one who is unacceptable, but the latter does not walk with it, but instead stands in his place, he should return it to the acceptable [priest]. If, however, the unacceptable person carried it [toward the altar] and then returned it to the acceptable [priest] who carried it [to the altar] or the acceptable priest carried it [to the altar] and then gave it to the unacceptable one who carried it, since it was carried by the unacceptable person, whether at the beginning or the end, the sacrifice is disqualified, because this matter cannot be corrected.

קִבֵּל הַפָּסוּל. אִם נִשְׁאַר דַּם הַנֶּפֶשׁ חוֹזֵר הַכָּשֵׁר וּמְקַבֵּל וּמוֹלִיךְ וְזוֹרֵק. שֶׁאֵין הַפְּסוּלִין לַעֲבוֹדָה עוֹשִׂין הַדָּם הַנִּשְׁאָר שְׁיָרִים. חוּץ מִן הַטָּמֵא הוֹאִיל וְהוּא רָאוּי לַעֲבוֹדָה בְּקָרְבָּן הַבָּא בְּטֻמְאָה כְּמוֹ שֶׁבֵּאַרְנוּ. עוֹשֶׂה שְׁיָרִים כֵּיצַד. קִבֵּל הַטָּמֵא. אַף עַל פִּי שֶׁקִּבֵּל אַחֲרָיו הַכָּשֵׁר דַּם הַנֶּפֶשׁ וּזְרָקוֹ נִפְסַל הַזֶּבַח. שֶׁזֶּה שֶׁקִּבֵּל הַכָּשֵׁר בָּאַחֲרוֹנָה שְׁיָרִים הוּא וְאֵינוֹ כְּלוּם:

[The following laws apply if] the blood was received by an unacceptable person. If any of [the animal's] lifeblood remains, an acceptable [priest] should receive the blood, bring it [to the altar], and cast [it upon it]. [The rationale is that] individuals who are unacceptable for Temple service do not cause the remainder of the blood to be considered as remnants.An exception is one who is impure. Since he is fit to carry out Temple service when a sacrifice is brought in a state of impurity as explained, 4:10. he causes [the blood to be considered as] remnants. What is implied? If an impure [priest] received maintains that the intent is that the impure priest received the blood and cast it on the altar. Receiving the blood alone does not disqualify the animal. He bases his interpretation on Hilchot Me'ilah3:2-3 where this concept is stated explicitly. In this manner, he resolves the Ra'avad's objections to the Rambam's ruling. the blood [of a sacrificial animal] even if an acceptable [priest] received [the animal's] lifeblood afterwards and cast it [upon the altar], the sacrifice is disqualified. For [the blood] received by the acceptable [priest] afterwards is considered as remnants and is of no consequence.

בְּהֵמָה שֶׁחָסַר מֵאֵיבָרֶיהָ כָּל שֶׁהוּא אַחַר שְׁחִיטָה קֹדֶם קַבָּלַת הַדָּם נִפְסְלָה. אֲפִלּוּ צָרַם בְּאָזְנָהּ קֹדֶם קַבָּלָה הֲרֵי זֶה לֹא יְקַבֵּל שֶׁנֶּאֱמַר (ויקרא טז יד) (ויקרא טז יח) "וְלָקַח מִדַּם הַפָּר" שֶׁיִּהְיֶה שָׁלֵם כֻּלּוֹ בִּשְׁעַת הַקַּבָּלָה. וְאִם קִבֵּל מִן הַחֲסֵרָה וְזָרַק הֲרֵי זֶה פָּסוּל:

When even the slightest substance is taken from one of the [sacrificial] animal's limbs, ch. 7, for a list of such blemishes. after it was slaughtered, but before its blood was cast upon the altar, it is disqualified. Even if one [merely] mutilated the ear of an animal before [its blood] was received, it is as if [its blood] was not received. [This is derived from Leviticus 16:14 which] states: "And he shall take from the blood of the bull." [Implied is that] it must be entirely whole at the time [the blood] is received. If one received [the blood] of an imperfect [animal] and cast it upon the altar, [the sacrifice] is unacceptable.

אֲבָל אִם חָסְרָה אַחַר קַבָּלָה קֹדֶם זְרִיקָה. אֲפִלּוּ אָבַד הַבָּשָׂר קֹדֶם זְרִיקַת הַדָּם אוֹ נִשְׂרַף. אִם נִשְׁתַּיֵּר כְּזַיִת מִן הַבָּשָׂר אוֹ כְּזַיִת מִן הָאֵימוּרִין זוֹרֵק אֶת הַדָּם. וְאִם לָאו אֵינוֹ זוֹרֵק. וּבְעוֹלָה אֲפִלּוּ כַּחֲצִי זַיִת מִן הַבָּשָׂר וַחֲצִי זַיִת מִן הָאֵימוּרִין. מִפְּנֵי שֶׁכֻּלָּהּ לָאִשִּׁים:

If, however, its substance was reduced after [its blood] was received, before it was cast [on the altar], even if the meat was lost before the blood was cast [on the altar] or it was consumed by fire, he should cast the blood [on the altar] as long as an olive-sized portion of the meat or the organs and fats to be offered on the altar's pyre remain. If not even that remains, he should not cast the blood. With regard to a burnt-offering, even if half an olive-sized portion from the meat and half an olive-sized portion of the organs and fats [remain, he should cast the blood], because the entire [animal] is [offered on the altar's] pyre.

נִשְׁאַר פָּחוֹת מִכְּזַיִת לֹא יִזְרֹק. וְאִם זָרַק לֹא הֻרְצָה. נִפְסַל הַבָּשָׂר קֹדֶם זְרִיקָה אוֹ שֶׁיָּצָא חוּץ לָעֲזָרָה לֹא יִזְרֹק הַדָּם. וְאִם זָרַק הֻרְצָה:

If less than an olive-sized portion [of a burnt-offering remains], [the blood] should not be cast [on the altar]. If it is cast [upon it], the sacrifice is not received with favor [Above]. If the meat is disqualified before [the blood] is cast on the altar or it was taken out of the Temple Courtyard, the blood should not be cast. If, however, it was cast, the sacrifice is received with favor [Above].

בְּשַׂר קָדָשִׁים קַלִּים שֶׁיָּצָא חוּץ לָעֲזָרָה קֹדֶם זְרִיקַת דָּמִים. אַף עַל פִּי שֶׁנִּזְרַק הַדָּם וְהַבָּשָׂר בַּחוּץ הַזֶּבַח כָּשֵׁר מִפְּנֵי שֶׁסּוֹף הַבָּשָׂר לָצֵאת. וְהַזְּרִיקָה מוֹעֶלֶת לַיּוֹצֵא לְשָׂרְפוֹ אֲבָל לֹא לְאָכְלוֹ:

When the meat of sacrifices of a lesser degree of sanctity was taken out of the Temple Courtyard before the blood was cast [on the altar], even though the blood was cast [upon the altar] while the meat was outside, the sacrifice is acceptable, because ultimately, the meat will be taken outside [the Temple Courtyard].Casting [the blood on the altar] is effective with regard to [the obligation to have the sacrificial meat] which was taken out [of the Temple Courtyard] burnt, 7b-8a). but not to have it permitted to be eaten. (see also Ra'avad) offers a different interpretation, saying the intent could be sacrificial meat taken out of the city of Jerusalem.

וְכֵן אֵימוּרֵי קָדָשִׁים קַלִּים שֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים וְנִזְרַק הַדָּם וְהֵם בַּחוּץ לֹא נִפְסַל הַזֶּבַח. וְאִם הֶחְזִירָן מַקְטִירִין אוֹתָן. וְאַף עַל פִּי שֶׁלֹּא הֶחְזִירָן חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל וְנוֹתָר וְטָמֵא:

Similarly, when the organs and fats to be offered on the altar from sacrifices of a lesser degree of sanctity were taken out [of the Temple Courtyard] before their blood [was cast on the altar] and the blood was cast [on the altar] when they were outside, the sacrifice was not disqualified. If they were returned [to the Temple Courtyard], they should be offered on the altar's pyre. and the prohibitions mentioned in this halachah apply, the sacrifice is not disqualified. Hence, there is no reason why these organs and fats should not be offered (Kessef Mishneh).Rav Yosef Corcus avoids this difference of opinion by explaining that this is referring to an instance where the organs and the fats were returned to the Temple Courtyard before the blood was cast upon the altar. According to all authorities, the fats and the organs should be offered in this instance. Even if they were not returned [to the Temple Courtyard], one is liable for violating the transgressions [against partaking of] piggul, notar, and it is forbidden to partake of it. and impure [sacrificial] meat:12, when sacrificial meat becomes impure, it is forbidden to partake of it. if he partakes of them.

כָּל הַזְּבָחִים שֶׁל יָחִיד. בֵּין שֶׁנִּטְמָא בָּשָׂר וְהַחֵלֶב קַיָּם בֵּין שֶׁנִּטְמָא חֵלֶב וְהַבָּשָׂר קַיָּם. זוֹרֵק אֶת הַדָּם. נִטְמְאוּ שְׁנֵיהֶן לֹא יִזְרֹק. וְאִם זָרַק הֻרְצָה. שֶׁהַצִּיץ מְרַצֶּה עַל הַטֻּמְאָה. וְכֵן אֵימוּרִין אוֹ אֵיבְרֵי עוֹלָה שֶׁנִּטְמְאוּ וְהִקְטִירָן הַצִּיץ מְרַצֶּה כְּמוֹ שֶׁבֵּאַרְנוּ. וְכָל קָרְבְּנוֹת הַצִּבּוּר שֶׁנִּטְמָא הַבָּשָׂר וְהַחֵלֶב כֻּלּוֹ הֲרֵי זֶה זוֹרֵק אֶת הַדָּם:

With regard to any sacrifices [brought by] a private individual, whether the meat became impure, but the fats are intact or the fats became impure, but the meat remains intact, the blood should be cast on the altar. If they both became impure, the blood should not be cast. If, however, it was cast on the altar, the sacrifice is received with favor [Above], for the High Priest's forehead plate arouses [God's] favor. 4:2, the Rambam writes that if a priest cast the blood on the altar when he knows that the Paschal sacrifice is impure, the forehead plate does not cause it to be considered acceptable, while in this instance, he does not make such a distinction. Nevertheless, the reason for this distinction is evident from the Rambam's statements in Hilchot Korban Pesach: the Paschal sacrifice is offered solely that it be eaten, while with regard to other sacrifices there is a positive dimension to the offering of the fats and organs on the altar even if the sacrifice is not eaten. Similarly, when fats and organs to be offered on the altar's pyre or the limbs of a burnt-offering became impure and they were [nonetheless] offered on the altar, the High Priest's forehead plate arouses [God's] favor, as explained. 4:7. With regard to any of the communal sacrifices, [even if] all of the meat and fats became impure, the blood should be cast [upon the altar].; Rav Yosef Corcus).

דַּם קָדָשִׁים שֶׁיָּצָא חוּץ לָעֲזָרָה נִפְסַל הַזֶּבַח. וְאַף עַל פִּי שֶׁחָזַר וְהִכְנִיסוֹ וּזְרָקוֹ עַל הַמִּזְבֵּחַ לֹא נִרְצָה:

When the blood of sacrificial animals was taken outside the Temple Courtyard, the sacrifice is disqualified. Even though it was brought back inside and cast on the altar, the sacrifice is not received with favor [Above]. 8:12).

וְכָל דַּם הַקָּדָשִׁים אֵינוֹ מְקַבֵּל טֻמְאָה כְּלָל שֶׁנֶּאֱמַר בַּדָּם (דברים יב טז) (דברים יב כד) "עַל הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם". דָּם שֶׁנִּשְׁפַּךְ כְּמַיִם הוּא הַנֶּחְשָׁב כְּמַיִם וּמְקַבֵּל טֻמְאָה אֲבָל דַּם קָדָשִׁים שֶׁאֵינוֹ נִשְׁפַּךְ כְּמַיִם אֵינוֹ מְקַבֵּל טֻמְאָה:

No blood from sacrificial animals is susceptible to ritual impurity at all. 8:4), the Rambam states that there are some Talmudic references to the blood of sacrificial animals becoming impure, but all of those statements were made before the testimony given by Rabbi Yossi ben Yoezar which stated that they never become impure. Once that statement was made, the principle was accepted without argument. For [Deuteronomy 12:16] states with regard to blood: "You shall pour it on the earth like water." [Implied is that] blood which is poured out like water is considered as water and is susceptible to ritual impurity. The blood of sacrificial animals, by contrast, is not poured out like water and hence is not susceptible to ritual impurity.

וְדָם שֶׁשָּׁקְעָה עָלָיו חַמָּה וְלֹא נִזְרַק נִפְסַל הַזֶּבַח. וְאִם זְרָקוֹ לֹא הֻרְצָה:

When the sun sets and the blood from a sacrificial animal [slaughtered that day] has not been cast [on the altar], the sacrifice is disqualified. If [the blood] is cast [on the altar afterwards], [the sacrifice] is not received with favor [Above].